Kant and the Duty to Act from Duty
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Abstract Several interpreters argue that Kant believes we have a duty to act “from duty.” If there is such a duty, however, then Kant's moral theory faces a serious problem, namely that of an allegedly vicious infinite regress of duties. No serious attempt has been made to determine how Kant might respond to this problem and insufficient work has been done to determine whether he even believes we have a duty to act from duty. In this paper I argue that not only does Kant not hold that there is a duty to act from duty, but he also explicitly rejects the idea.In this article, we examine the extent to which Americans view contributing money to political campaigns as a civic duty. Using data from an original survey (N = 1,269), we find that roughly 15% of the public thinks that for anyone who can afford to contribute, it is a civic duty to contribute financially to political campaigns. Interestingly, we find that there is very little relationship between the sense of duty to vote and the sense of duty to contribute to campaigns. We also develop statistical models to explain individuals' views about the duty to contribute money to campaigns and compare the results to the determinants of the sense of duty to vote. We find that men, younger people, and those who follow the news closely are more likely than their counterparts to see contributing as a civic duty.
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Abstract It seems as though we have a duty to read the news – that we’re doing something wrong when we refuse to pay attention to what’s going on in the world. But why? I argue that some plausible justifications for a duty to read the news fail to fully explain this duty: it cannot be justified only by reference to its consequences, or as a duty of democratic citizenship, or as a self-regarding duty. It can, however, be justified on the grounds that we have a positive, imperfect duty of respect for strangers, even when our actions don’t affect them directly. Reading the news is a key way, sometimes the only way, that we can respect those who are strangers to us. I close by considering some of the implications and limitations of this duty.
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ABSTRACT We demonstrate that citizens perceive a duty to support policies that benefit their nation, even when they themselves judge that the consequences of the policies will be worse on the whole, taking outsiders into account. In terms of actions, subjects think they would do their perceived duty rather than violate it for the sake of better consequences. The discrepancy between duty and judged consequences does not seem to result from self‐interest alone. When asked for reasons, many subjects felt an obligation to help their fellow citizens before others, and they also thought that they owed something to their nation, in return for what it did for them. The obligation to help fellow citizens was the strongest predictor of perceived duty. In an experiment with Israeli and Palestinian students, group membership affected both perceived overall consequences and duty, but the effect of group on perceived consequences did not account for the effect on perceived duty. Copyright © 2011 John Wiley & Sons, Ltd.
Obligation
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The statutory duty to make adjustments contained in the Disability Discrimination Act 1992 (Cth) is one mechanism to promote substantive equality in Australia. In theory, it requires duty-bearers to adjust existing practices to accomodate a person's needs. However, in Sklavos v Australasian College of Dermatologists, it was established that a duty-bearer is only required to make adjustments for persons with disabilities where the reason for the refusal to make adjustments is based on the disability itself. This removes the positive aspect of the duty from the requirement and it makes it almost impossible for a claimant to prove their claim. This is not the first time that an Australian appellate court has effectively removed the positive duty aspects of the duty to make adjustments. This article will consider the reasons why higher courts in Australia appear to struggle to give meaning to such a duty. It will outline the purpose of the duty to make adjustments, before considering the approach of Australian courts to the duty. It will conclude by considering the different approaches adopted to such a duty in comparable jurisdictions and suggest reforms to the current Australian approach.
High Court
Disability discrimination
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Earlier literature on the duty to die is meager but emphatically promotes such a duty. According to preceding chapters, this duty rests on two foundational principles: the beneficence principle of not burdening one’s loved ones and the justice principle of not consuming more than one’s share of scarce resources. Supporters of this duty argue that its implementation can be made at the level of public policy and/or at the family level. They also argue that attitudes concerning the duty to die can be made more acceptable through socialization, and that although this duty exists, it has been thus far unrecognized. Following their arguments closely, I explore the reasoning that supports the duty to die, whether the duty should be limited to the elderly or to the ill in general, the implications of recognizing duties not universally recognized, the notion of “value” that underlies the concept of “scarce resources,” and the consequences of implementing this duty. I raise questions about why the foundational principles of beneficence and justice do not entail other duties for persons in affluent societies, and whether this duty does not leave us with an idiosyncratic view of “duty” itself. I come to the conclusion that with all of its novelty, the ramifications of recognizing such a duty leave us in a strange moral situation indeed.
Respect for persons
Value (mathematics)
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The duty to maintain comes to an end ipso jure once there is no need for a contribution towards the maintenance of the child from either parent. The fact that the child is in a position to earn an income, has become a major, is married, earns an income, or is guilty of gross ingratitude towards the person responsible for the maintenance does not in itself bring the duty to an end. These are merely factors in determining whether there is still a need for a contribution towards the maintenance of the child from either parent.
The duty to maintain underlies a maintenance order. This does not mean that the order fluctuates automatically according to the fluctuation of the incidence of the duty. The order has its own terms and should be given effect to in accordance with its terms. The fact that the order may at some stage not correspond with the underlying duty does not mean that it is automatically varied or discharged to be in accordance with that duty. If it does not accord with the duty, it can only be varied, substituted or discharged by the court on the request of one or both of the parties.
Position (finance)
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Бұл зерттеужұмысындaКaно моделітурaлы жәнеоғaн қaтыстытолықмәліметберілгенжәнеуниверситетстуденттерінебaғыттaлғaн қолдaнбaлы (кейстік)зерттеужүргізілген.АхметЯссaуи университетініңстуденттеріүшін Кaно моделіқолдaнылғaн, олaрдың жоғaры білімберусaпaсынa қоятынмaңыздытaлaптaры, яғнисaпaлық қaжеттіліктері,олaрдың мaңыздылығытурaлы жәнесaпaлық қaжеттіліктерінеқaтыстыөз университетінқaлaй бaғaлaйтындығытурaлы сұрaқтaр қойылғaн. Осы зерттеудіңмaқсaты АхметЯсaуи университетіндетуризмменеджментіжәнеқaржы бaкaлaвриaт бaғдaрлaмaлaрыныңсaпaсынa қaтыстыстуденттердіңқaжеттіліктерінaнықтaу, студенттердіңқaнaғaттaну, қaнaғaттaнбaу дәрежелерінбелгілеу,білімберусaпaсын aнықтaу мен жетілдіружолдaрын тaлдaу болыптaбылaды. Осы мaқсaтқaжетуүшін, ең aлдыменКaно сaуaлнaмaсы түзіліп,116 студенткеқолдaнылдыжәнебілімберугежәнеоның сaпaсынa қaтыстыстуденттердіңтaлaптaры мен қaжеттіліктерітоптықжұмыстaрaрқылыaнықтaлды. Екіншіден,бұл aнықтaлғaн тaлaптaр мен қaжеттіліктерКaно бaғaлaу кестесіменжіктелді.Осылaйшa, сaпa тaлaптaры төрт сaнaтқa бөлінді:болуытиіс, бір өлшемді,тaртымдыжәнебейтaрaп.Соңындa,қaнaғaттaну мен қaнaғaттaнбaудың мәндеріесептелдіжәнестуденттердіңқaнaғaттaну мен қaнaғaттaнбaу деңгейлерінжоғaрылaту мен төмендетудеосытaлaптaр мен қaжеттіліктердіңрөліaйқын aнықтaлды.Түйінсөздер:сaпa, сaпaлық қaжеттіліктер,білімберусaпaсы, Кaно моделі.
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Abstract Several interpreters argue that Kant believes we have a duty to act “from duty.” If there is such a duty, however, then Kant's moral theory faces a serious problem, namely that of an allegedly vicious infinite regress of duties. No serious attempt has been made to determine how Kant might respond to this problem and insufficient work has been done to determine whether he even believes we have a duty to act from duty. In this paper I argue that not only does Kant not hold that there is a duty to act from duty, but he also explicitly rejects the idea.
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